*441. Kapampangan-Canadian KAYLA SANCHEZ: World Class Swimmer

MAKING A SPLASH. Kayla Noelle Sanchez, 5'7" seventeener, sank 2 junior world swimming records in 2 years. She is a member of Team Canada for the2018 Commonwealth Games. Her father, Noel Sanchez, comes from Mabalacat but worked in Singapore where Kayla was born.

Promising Olympic hopeful, Kayla Noelle Sanchez is a young, versatile star swimmer currently making waves in the world of competitive swimming. Just seventeen, she has re-written 3 World Junior Swimming Records (2 in 50m. and 1 in 25m. pool)  in just two years, named to Canada’s 2018 Commonwealth Games where she collected a medal,  and garnered 2 more at the Pan Pacific Games in Tokyo, Japan.

Just as exciting to know is that Sanchez, is part-Kapampangan, one of two daughters of Noel Sison Sanchez of Dau, Mabalacat, Pampanga and Ma. Susana Pramoso, a nurse from Baguio. The couple used to be overseas workers based in Singapore, and it was there that Kayla was born on 7 April 2001.

In 2002, when Kayla was just a year old, the Sanchezes migrated to Canada. Few years later, she joined the community learn- to-swim programs and became so proficient that she reached a level where she could no longer advance at her age. Her coach advised her to join competitive swim club.

Prior to that, as a Grade 3 student, she tried out and made the school swim team and competed for the first time at the Annual Catholic District Board Swimming Championship. Shortly after, she joined a competitive swim club, and immediately, she made waves at the pool. At the short course Ontario Provincial Championships in 2014, she reset four Canadian age-group records. The most impressive was her victory in 50m freestyle which broke the Canadian age-group record of 26.34 that has been standing since 1985. Kayla went below that at 26.29 secs.

Sanchez continued to swim for the High Performance Centre–Ontario under the tutelage of Ben Titley, Canada’s Olympic swim coach. She was swimming superbly, in disciplines that included freestyle, backstroke, individual medley and the relays. In July 2017, she was part of the Canadian swim that went to World Aquatics Championship in Budapest, where they placed 4^th. She had just turned 16.

A month later, the 6th FINA World Junior Swimming Championships unfolded in Indianapolis, and once again, Canada was ably represented in the 4 x 200 meter freestyle relay by its women’s team led by Rio Olympic gold medalist Penny Oleksiak, Rebecca Smith, Taylor Ruck and Kayla Sanchez. The team not only scooped up the Gold Medal, but established a new World Junior Record  of 7:51.47, almost six seconds ahead of Russia and faster than any team of teenagers in history.

Just as 2018 was about to end, at the North York Aquatic Cup held in Toronto Pan Am Sports Centre , the teenage sensation broke the short course 50 meter freestyle World Junior Record with a blistering time of 23. 94 seconds. The previous record of 24.00 secs. was achieved by Menghui Zhu of China (Japanese swimmer Rikako Ikee finished 23.95 seconds in 2017, but this has not been ratified, and even if it were, Kayla's time is still one one hundredth of a second faster).

With her clocking, Kayla swam the 5^th fastest 50 freestyle in the world this 2018,  behind the fastest women sprinters in the pool, topped by Sweden’s Sarah Sjostrom’s 23.21 seconds. This, she accomplished while still a junior age swimmer. As if this was not incredible enough, Kayla  returned later and swam the preliminary 100m backstroke in 58.2 secs., the only one to swim the distance under 1 minute.

As she is poised to enter her college years, where she is ranked #1 in college recruiting class 2019, Kayla has been receiving overtures from the best colleges and universities in the USA,  dangling scholarship offers for her to be on on their NCAA team. Her parents have taught her the permanent value of education and so, even while she was swimming, she continues to do well  in school. She graduated elementary as a class valedictorian.

Her parents are hoping in the future that Kayla will be able to swim for the Philippines. But at the moment,  an official in the Philippines National Team put it this way, “whatever flag she represent, for me she’s always be a Filipino by heart.”

SOURCES

KAYLA SANCHEZ BREAKS FOUR AGE-GROUP RECORDS AT ONTARIO PROVINCIAL CHAMPIONSHIPS, https://webcache.googleusercontent.com/search?q=cache:ACjm1zrtjGUJ:https://swimswam.com/kayla-sanchez-breaks-four-age-group-records-ontario-provincial-championships/+&cd=1&hl=en&ct=clnk&gl=ph

Kayla Sanchez’Athlete’s Profile:

https://results.gc2018.com/en/swimming/athlete-profile-n6022733-kayla-sanchez.htm

CANADA’S KAYLA SANCHEZ BREAKS WORLD JUNIOR RECORD IN 50 FREE.

https://swimswam.com/canadas-kayla-sanchez-breaks-world-junior-record-in-50-free/

https://www.swimming.ca/en/swimmer/kayla-sanchez/

https://www.collegeswimming.com/swimmer/488811/

https://en.wikipedia.org/wiki/Kayla_Sanchez

MANY THANKS TO Messrs. CLARO SANCHEZ JR. & NOEL SANCHEZ

*436. COL. MIGUEL T. NICDAO: The Forgotten Story of a Kapampangan Scholar-Soldier

FROM MENTOR TO A MILITARY MAN. Guagua-born Col.Miguel Nicdao, whose family settled in San Fernando, belonged to the first wav of government scholars known as "pensionados". He made a career shift, never looked back, and became a bemedalled officer during the Commonwealth period. Source: Mr. Arnold Nicdao.

Once in a long while, we uncover stories of extraordinary Kapampangans,  who, despite their remarkable lives and achievements, remain unremembered, their memories known only to their family circles. Such is the case of Guagua-born Col. Miguel Nicdao (b. 8 May 1888/d. 1938), whose story came to light courtesy of his grandchildren, who, through their tireless research efforts, managed to piece together the life of Col. Nicdao, their lolo whom they have never seen nor met.

Miguel Nicdao’s father, Jose Bonifacio Nicdao, was originally from Cavite; his mother, Bonifacia Jose Tablante, was a homemaker who tended a sari-sari store on the side. The young Nicdao was home-schooled, but with the coming of the Americans and their introduction of the public school system, education in the country took a turn for the better. This led the Nicdaos, who have resettled in Bacolor, to move again to San Fernando, where the “Thomasites” set up new schools with exacting standards.  

In 1903, the Pensionado Act was passed,  which gave opportunities to Filipino students to study and earn college degrees in America. 15-year old Nicdao took the competitive exams and topped the field with an average of 94.8; kabalen Jose Abad Santos placed third. The teen suddenly found himself  sailing to America on Oct. 9,1903, aboard the Japanese ship Rohilla Maru, as a member of pioneering group of 103 pensionados.

Arriving in November, the pensionados were distributed to different high schools in Southern California to brush up on U.S. history, math and English. A year after, they hied off to their respective colleges. Six Filipinos, Nicdao among them, began their studies at Illinois State Normal University (now Illinois State University).

The young Filipinos quickly made their presence felt in the school, as all six were featured in the school’s weekly paper, “The Vidette,”  in 1904. Nicdao, however, made noise when his article “Religions of the Philippines” saw print in the school organ. Nicdao, a Methodist, assailed the Catholic friars’ intolerance of other religions, warranting a reprimand from the U.S. War Department, after an Illinois priest demanded that the article be censored.

But it was in the classroom that the young Kapampangan showed his brilliance, specifically in the field of Oratory and Debate. His public speaking skills earned him membership with the Wrightonian Society, Oratorical Association, Cicero and the YMCA. He put his voice to a test, when, on Feb. 23, 1907, at the Edwards Oratorical and Declamatory Contest, he won the Gold Medal with his piece “The First Need of the Filipinos”.  In March, he unanimously won the Inter-Normal Contest, with the same piece, trumping Arthur Thompson of Macomb.

His Edwards gold medal earned him the right to represent ISNU at the Inter-State Contest held on May 3, 1907 in Emporia,  Kansas. Those who witnessed the excited 5-school match were effusive with praise for Nicdao’s performance: “His gracefulness, directness and earnestness were pleasing and convincing. There was, of course some peculiarity in his speech but his long, patient labor accomplished remarkable results. Many said they missed no words at all”.  In the end, he placed third, behind the Missouri and Kansas bets, despite having “a concrete and definite subject”. A school observer could only surmise that his “ridiculous ranking” was due to his Philippine-accented English.

By 1907, Nicdao was ready to return to the Philippines after graduating with an Education degree from ISNU—the youngest of the batch at 1907. Once home, he quickly rolled up his sleeves  to start work as Principal of the San Luis Intermediate School in San Luis, Pampanga (Oct. 1,1907-March 31, 1908). He was promoted as Superintendent/ Teacher, and was assigned briefly to Mabalacat Intermediate School from June-Jul. 1908, and then to Apalit Intermediate School from Aug.-Sep. 1908. He stayed for 3 years in his next post, Pampanga High School (Aug. 1908-Aug.1911) in his adapted hometown, San Fernando.

Much as he loved teaching, the young teacher found it frustrating to advance in his career what with Americans well-placed in the educational system.  In 1911, the civil government opened the Camp Henry T. Allen Constabulary School in Baguio (now Philippine Military Academy), envisioned to be a training ground for an all-Filipino constabulary force. Jumping at this chance, Nicdao joined and underwent an intensive 3-month boot camp training.  After completing the program and graduating as 3^rd Lieutenant,  the 23 year-old embarked on a new military career.

In the succeeding years, Lt. Nicdao undertook assignments in different parts of the country, and got involved in campaigns in Lanao and Cotabato, during the Moro War years (1909-1923).  He learned Arabic, which enabled him to deal more effectively with the Muslim leaders of Mindano, where he would eventually become its District Commander.

By 1917, he had attained the rank of a First Lieutenant of the PC, with missions in Cagayan and Misamis. He was kept busy as ever through the 1930s, leading campaigns against lawless elements, including fighting off the Sakdalistas in Cabuyao, Laguna in May 1935, where 300 rebels took over a church. Under his helm, the revolt was crushed. For his meritorious military accomplishments, Nicdao, now a Colonel, was awarded three medals by Commonwealth President Manuel L. Quezon.

In between his military exploits, the colonel found time to marry Natividad Neri Rivera, whom he met down South, during his Mindanao stint. She had descended from Muslim royalty; her forebear Rajah sa Lansang, was a Christian convert and who assumed the name “Neri”. The two were married on May 22, 1914, and together, they had 7 children: Charito, Napoleon, Abelardo, Antonia, Cleopas, Hortencia, and Benjamin.

In 1938, during a military training exercise in Leyte, Col. Nicdao came down with peritonitis. Unfortunately, no medical supplies were available; they could not even be flown in from Manila due to a typhoon in the island. He passed away at age 50, and was given full military honors during his burial.

For those who say that Pampanga seems to be short of idols and icons, one need only to look at the life and legacy of Col. Nicdao, both a scholar in the classroom and a soldier in the battlefield. He proved that as long as you have the heart to serve and the will to succeed—you could be a jack of several trades, and be a master of all. For that alone, he should never be forgotten.

SOURCES:
All photos and information, courtesy of Mr. Arnold Nicdao, grandson of Col., Miguel Nicdao.
Article, “MIGUEL NICDAO – A FILIPINO GRANDFATHER’S LEGACY .  by A, Joy Nicdao-Cuyugan.

*432. THE MORALESES OF MABALACAT

DON QUINTIN MORALES, was the first of the Moraleses to hold an important office in Mabalacat. he was elected teniente del barrio of Poblacion. His younger brother, Feliciano, is the great-grandfather of Mayor Marino "Boking" Morales". 

Morales is a top-of-mind name associated with the political history of Mabalacat. And of the Moraleses that have served Mabalacat in different capacities through the years, one name stands out,  not so  much for the quality of leadership but for his longevity of tenure—Mayor Marino "Boking" Morales whose 22 years in office makes him the longest-serving mayor of the Philippines.

But before Mayor Boking, there have been a few Morales forebears who have rendered their services to the municipality of Mabalacat, in different capacities. The Morales clan could trace its beginnings to the patriarch, Mariano Morales who married Agustina Tuazon, possibly in the 1830s. The Morales couple, known members of the town principalia,  begat four children, all boys—Quintin (b.1856/d. 31 Oct. 1928), Feliciano, Valentin and Simeon (b. 4 Jul, 1880/d.24 Oct. 1942).

Quintin, the eldest son, married Paula Guzman y Cosme (b.1851/d. 7 Mar 1943,  and during the Spanish times, became a teniente del barrio (or cabeza de barangay) of Poblacion, where he and his wife settled. Quintin is buried somewhere in the sacristy of the Divine Grace Church. Of the couple’s 5 children, the youngest, Atty. Rafael Morales (b. 24 Oct. 1893/d.1967), would also venture into politics—he was elected as consejal (councilor) for two terms, during the Commonwealth years, under the mayoralties of Dr. Jose T. Garcia (1932-35) and Jose Mendoza (1940-41).

Younger brother Valentin Morales was elected teniente mayor of Sapang Bato, also during the Spanish colonial period; the youngest, Simeon, and his descendants, did not seem to show any political ambitions.

Feliciano’s son with Juana Pantig, Miguel Morales, would bring the Morales political family tradition to a higher, more prominent profile. The U.S.T. medical graduate would rise from being a medico de sanidad (department health head) of Apalit to becoming the first elected mayor of Mabalacat after the Liberation (1948-1951). As chief executive, he was responsible for building the wooden Morales Bridge, which provided the vital link between Sta. Ines and Poblacion. Mayor Morales also organized the first hydroelectric power plant, later operated by the Tiglaos. He was at the forefront of a campaign against the rising Huk movement when he was assassinated in 1951.

But it was his grandson, Marino (son of Ignacio), who would set his name on record books for a much different and unusual accomplishment. First elected mayor in June 1995, Morales began his term while Mabalacat was still reeling from the Pinatubo aftermath. He managed to extend his term through legal technicalities, strange twists of luck and with much help from election law wiz, Atty Romulo Macalintal . Amazingly, Morales would be re-elected in 1998, 2001, 2004, 2007 and 2010 elections.

When Mabalacat became a component city, Morales  filed yet again another certificate of candidacy. He was qualified to run, he said, because the status of Mabalacat had changed from that of a town into a city. Once again, amidst protests, he won the May 2016 elections. But on August 2016,  the disqualification protest filed by losing candidate Pyra Lucas resulted in Comelec First Division’s granting of her petition.  This was finally affirmed on 30 May 2017 by Comelec en banc whch ruled that the First Division’s cancellation of Morales’ certificate of candidacy was valid.

It looks like the incredible political career of Boking Morales---which had withstood charges of corruption, vote-buying and ballot-burning, familial discords, several changes in marital partners, and most recently, inclusion in Duterte’s list of narco-politicians—is finally coming to an end, at least for now. But the pool of Moraleses waiting in the wings to take on his mantle is wide and deep. Possible successors include son Dwight ( a councilor); daughter Marjorie Morales-Sambo (she once declared her bid to unseat her father); and of course, his current wife Nina, whom he initially fielded in the 2016 mayoralty race.

Morales may be down, but not out—not yet. As this article is being written, he can still resort to a few legal remedies--a temporary restraining order is one. Besides, there is still the world-record of Hilmar Moore to beat—the mega-mayor of Richmond, Texas who served his town from 1949 until his death in 2012---an epic run of 63 years! If he does that, Mabalacat may as well be renamed as Morales City, Pampanga. 

*426. MISIONEROS RECOLETOS IN MABALACAT

FR. ANDRES DE SAN FULGENCIO was one of 3 Recoletos that began ministering in Mabalacat, Capas and Bamban sometime in 1712, along with Frs. Juan de Sto. Tomas de Aquino and Manuel de San Nicolas. His namesake saint is shown on this estampita.

With the arrival of Miguel Lopez de Legazpi  in 1565, also came the Augustinians, who had a headstart in the evangelization of the Philippines and the Far East. Back then, missionary groups were assigned territories to govern, and in 1575, the Augustinians named their “provincia” after the Most Holy Name of Jesus (Santisimo Nombre de Jesus) . As early as 1572 though, Augustinians were already active in the Pampanga region. The succeeding missionary groups that followed were the Franciscans (1578), the Jesuits (1581) and the Dominicans (1587).2

The Recoletos (OAR, Order of the Augustinian Recollects), an offshoot of the Augustinian reforms in 1598,  were the 5th religious order to arrive, landing in Manila on 31 May 1606, with Fr. Juan de San Jeronimo leading the missionaries.  By then, though, most of the areas have already been assigned to the earlier groups, with the Augustinians dominating in most Pampanga towns.

These “Discalced or Barefoot Augustinians” had to make do with the remaining uncharted and remote Zambales/Upper Pampanga regions, naming their “provincia” after San Nicolas de Tolentino. The noble Recoletos braved the province’s wild and untamed northern frontiers—and are credited with the early development of Mabalacat through their ministry, the only town that was not subject to the influence of the Augustinians.

1712 is widely recognized as the founding year of the Mabalacat township, on the basis of a Negrito settlement under the leadership of Garagan. Like Magalang and Porac , Mabalacat started as a forest outpost. Historian Fr. Valentin Marin confirms this date, with the deployment of 3 pioneer Recoletos to Bamban, Capas and Mabalacat, namely, Fr. Andres de San Fulgencio, Fr. Juan de Sto. Tomas de Aquino and Fr. Manuel de San Nicolas .

Another Augustinian historian, Fr. Agustin Cadava, also validated the aforementioned year, although there are other dates mentioned. Fr. Licinio Ruiz, a Recollect chronicler, puts Mabalacat’s founding year at 1714, while Fr. Andres de San Fulgencio cited 1717 in his report.  Whatever, this would  make Mabalacat older than San Fernando (1756), Sta. Rita (1726), Sta. Ana (1759), San Luis (1762) and San Simon (1771).

Fr. Andres de San Fulgencio would play a major role in the  establishment of the Mabalacat mission, which would gain the status of a “mission viva” or an active mission center in a few years, from which the needs of nearby “visitas” , including those of Tarlac,  were ministered. Fr. Andres’ early labors included not only dispensing spiritual services like baptisms and conversions of Negritos but also community-building duties like tilling of agricultural lands and constructions of houses.

Though successful  in his early labors, the enthusiasm of Fr. Andres was met with lukewarm support from his elders, as it was only in 1725—a  full 8 years after the mission’s founding—that a full-time, regular missionary was assigned to Mabalacat. That distinction belonged to Fr. Alonso de San Gabriel of Toledo Spain, who served Mabalacat from mid-1725 to 1728.

The Recoletos played a significant role in warding off the British during the British invasion of the Philippines. . Simon de Anda secured the help of Recoletos in the re-capture of Manila. Mabalacat served as an important point of transport for loyalist soldiers from Zambales and Pangasinan, which had a number of Recollect-ministered pueblos.

Appointed as a companion priest to Fr. Joaquin, but elevated to full misonero rank in 1765, serving in that capacity until  his death in Bamban in Feb. 11, 1765. During his term, the British–Spanish War flared up. Lt. Governor and Visiting General  Simon de Anda secured the help of Recoletos in the re-capture of Manila. Mabalacat served as an important point of transport for loyalist soldiers from Zambales and Pangasinan, which had a number of Recollect-ministered pueblos.

Beginning in 1800, there was a 30-year disruption  of missionary activities in both Mabalacat and Bamban, due to acute shortage of priests (many died of tropical diseases like malaria), political unrest and new development in Spain. It was only in 1831 that Recoletos resumed their mission work in Mabalacat.

Notable Recoletos who came to work in Mabalacat include:  Fr. Alonso de la Concepcion (30 Mar. 1792-1794) an accomplished Recoleto who held important offices in Spain and the Recoleto province of the Philippines; Fr. Diego Cera (9 June 1794-1797) who stayed only for a year, until his transfer to Las Piñas, where he built the world-famous Bamboo Organ; Fr. Jose Fernando Varela de la Consolacion (1834-1843, re-assigned to Mabalacat 13 May 1858-1860), an ilustrado priest whose  biggest achievement was the elevation of the mission to a regular “parroquia” ca. 1836; Fr. Cipriano Angos del Rosario (served intermittently from 1840-1867), an important personage of the Order who was appointed as the Vice Rector of the Recollect Convent in Monteagudo, Spain; the saintly Fr. Juan Perez de Santa Lucia (23 Feb. 1844-Sept. 1845) known for serving and protecting Aetas, and Fr. Gregorio Bueno de la Virgen del Romero (30 Nov. 1875-10 Jul. 1898), the last Recollect priest known for putting a curse on Mabalacat before he was executed—that the town will never prosper.

Through difficult years, the Recollect Order helped in shaping the future of Mabalacat. They hold the record for building and administering the most number of churches and parishes in the country, until these were turned over to other orders or to secular clergy.

*406. ELECTRIFYING PAMPANGA

TOGETHER IN ELECTRIC DREAMS. The Mabalacat Hydro-Electric Plant in Sitio Bana, Dolores Mabalacat, harnessed the power of Mascup River to generate electricity. It was founded by former municipal presidente, Marcelo Tiglao. Late 1920s. Picture courtesy of Lord Francis Musni.

On the way to my elementary school, I would pass by a white building which,  I was told was where our town electricity and ice came from. Every day, “Mabalacat Hydro-Electric Plant” would sound off its siren to mark the start, the middle, and end of day, scheduling our lives, signaling us Mabalaqueños when to go to work, take a lunch break and when to go home.

Such was the power of that hydro-electric plant, and that power would become more apparent when I got home. Even if we had only about 5 kinds of appliances that used electricity—a 10 year-old black and white TV, a 2nd hand ref, a jetmatic water pump, 3 stand fans and my father’s Victrola radio phono—we used them a lot, day in and day out. At a flick of a switch, we could turn day into night, be refreshed, amused by comedy shows, and entertained by music and news.

It’s hard to believe that generations long before us have lived without the convenience of electricity and have survived. I often wonder what that “aha” moment felt, when electricity finally came to light up their world, literally.

 It was the capital city of Manila that first saw electric light in 1878, when Ateneo student Anacleto del Rosario paraded an electric lamp during the inauguration of the Carriedo waterworks. In 1890, Thomas Houston Electric Co. installed Manila’s first electric street lights in Escolta. It was in 1892 that the very first electric company—La Electricista—was set up along Calle San Sebastian (now Hidalgo St.) and started providing electricity three years later. Meralco (Manila Electric Railroad and Light Company) would follow in 1903.

Despite its proximity to Manila, it would take two decades before Pampanga could have its own power plants that could generate electricity from such sources as coal, natural gas, oil and later, renewable energy.

 On 10 July 1923, enterprising couple Don Juan and Dña. Nena Nepomuceno opened their Angeles Light and Power Plant, a year after their ice plant venture. It cost Php 72,000 to put up, a big amount at that time, but the couple carried on with their ambitious project. It is said that when the plant engineer turned the switch on, the city was flooded with bright lights that was met with great rejoicing. The roosters crowed and the church bells pealed as children came out to play in the streets.

The plant survived the trying wartime years when electricity had to be rationed off, as well as a fire which decimated the offices in 1945 and of course, the eruption of Pinatubo in 1991. Now known as Angeles Electric Corporation after its incorporation in 1959, it is the third largest electric company in Luzon. Some portions of Mabalacat, Bacolor, and Porac are supplied by AEC.

Not long after, the San Fernando Light and Power Company was established in 1927. It partnered with AboitizPower in 2009 enabling it to supply renewable energy to its residential, commercial and industrial customers. Aside from providing services to the city of San Fernando, SFELAPCO has consumers in Floridablanca, Bacolor, Guagua, Lubao and Sto. Tomas.

Mabalacat used to have its own electric plant owned by the Tiglaos that used the run-of-the-river hydroelectric technology to generate power. In this case, the source of water flow is Mascup River which the Tiglao family owns, located in sitio Bana, Dolores. Incidentally, the family also owned a popular river resort there. Later, it was known as “Hijos de Marcelo.Tiglao Hydro-electric Plant” and it continued to operate until the Pinatubo volcanic eruption buried the river completely in 1991. In 2006, a coal-powered plant was put up in the same town, known as the APEC (Asia-Pacific Energy Corp.) Station.

Today, most of Pampanga’s electric power is distributed to towns through the Pampanga Electric Cooperative distribution centers (PELCO I, II, III).

 Technology has grown by leaps and bound in ways that we can imagine, giving us countless gadgets and gizmos like microwave ovens, computers, tablets, cellphones, electric ranges and cars, electric this-and-that. It is almost impossible now to live unplugged. Only brownouts and long power outages serve to remind us that people once lived without or had limited access to electricity. Just like in the old days, we take out our candles, draw water from hand pumps, and tune in to Ingkung’s scratchy-sounding battery-run transistor radio to find out when power will be restored!

*400. A SEASON OF SINNERS AND SAINTS

LA ULTIMA CENA OF ANGELES CITY. Holy Week evening procession, 1950s. 

 Just a few days from now, roads in Pampanga will be crammed with a procession of both sinners and saints—magdarame or flagellants imitating the passion of Christ, and life-like figures of saints, borne on richly carved and brightly-lit carriages, followed by a retinue of candle-bearing devotees.

 Such annual Lenten scenes provide contrasting sights— penitents walking in abject misery, stripped of their clothes, covered with grime and dust, with bodies bruised and bloodied. On the same road, one will also find santos resplendent in velvet vestments, wearing their silver halos, adorned with dazzling lights and flowers.

Though starkly different, these Lenten practices stem from a common personal objective—of fulfilling a vow, a “panata”-- a solemn promise made to God—in gratitude for answered prayers and for favors still waiting for divine intercession: a plea for for miraculous healing, for cleansing of one’s sins, for repentance.

 Both practices---deep-seated in our culture—require days, weeks and even months of preparations. Both have also become highly-organized family traditions. Dressing up santos for the kwaresma (40 days of Lent) involves at least 2 or 3 generations of families, who gather on such occasions to do their share. It used to be that ladies of the house prepared and arranged the images' garments, but now, even men have become adept at dressing manikin santos. 

 The Mercados of Sasmuan, who own a Sto. Entierro in a spectacular calandra (a glass casket) , have organized themselves by assigning specific tasks to family members. One branch of the family is responsible for the upkeep of  the antique silver components of the carroza (processional carriage), while another branch is in charge of Christ’s garments.

 The closely-knit Panlilio family of San Fernando have always taken pride in caring for their Mater Dolorosa (Sorrowful Mother), a tradition that began way back in the late 19th century. Every year, scattered family members make the trip back to their ancestral “bahay na bato” to help in preparing the image’s carroza, and in dressing up the image in her black velvet gown embroidered with gold threads. The family would then earnestly pray the rosary before the life-size image of their dolorous Virgin.

 “Like many traditions,” said one descendant Criselle Panlilio-Alejandro, “the Good Friday procession involving the Mater Dolorosa is more greatly appreciated as one grows older.”

 On the other hand in old Pampanga, to be a magdarame was purely a personal choice, an individual decision based on his relationship with God. It was not uncommon to find a cross-bearing penitent, his face covered in anonymity, trodding down dirt roads all by his lonesome. If, by chance, he meets a fellow magdarame along the way, he joins him quietly in his walk of faith.

 In recent times, more and more people are drawn into this bloody rite—to include whole families--brothers, sisters, wives and friends--who accompany the penitent as they intone prayers, whipping him to inflict more pain, propping him up when tired, providing water when thirsty, and taking occasional photos for posterity.

In Mabalacat, the practice of pamagdarame is organized with clockwork efficiency—the platoon of magdarames who crowd the city streets and the churchyard on Good Friday are dressed in similar Nazareno robes, equipped with professionally-made crosses, all uniformly painted with their designated barangay chapter.

 Times may have changed, but religious traditions endure. The belief in penance and salvation remains, but to many Kapampangans steeped in the practices of their colonizers , there are divergent ways to achieve them. One, is to be unified with Christ in his sufferings, as flagellants do, in an extreme display of physical mortification. The other is to contemplate on the Passion of Christ through staged processional scenes that depict the way of his Cross, involving mourning santos.

 The gory and the glorious. The pain and the pageantry. Sinners and saints. All these merge and converge on Pampanga’s roads once a year, only on Holy Week. May our traditions remind us that we are ransomed not by perishable things—like silver or gold—but with the precious blood of Christ.

 A BLESSED HOLY WEEK TO EVERY ONE!

*396. A SON'S LETTER TO A DYING FATHER

NOW THERE'S A WAY, AND I KNOW, THAT YOU HAVE TO GO AWAY.
Graduation photo of  Mateo Castro, youngest son of my grandfather, Gerardo. 1957

(Last year, a cousin of mine, knowing my interest in our family history, turned over some documents from my aunt’s possession. Among these were my grandfather’s 1968 medical records from San Juan de Dios Hospital, which revealed a dreadful illness—colon cancer. Also included was this letter from my Ingkung’s  son, Mateo Castro, then 31 years old,  married wth 2 kids and settled in Baguio. 

 “Tatang Matt” was my Ingkung Dando’s youngest of 4 living children, 10 years younger than his next coya. Frail and sickly as a child, he was doted on, favoured if you will, and always had his own way--"panusignan yu ne rugu", my Aou was wont to say when Tatang Matt had his tantrums. After graduation, he left Pampanga and hied off to Baguio to pursue a career as a university professor, and never left. Tatang Matt may have been far away from the crisis happening in our Pampanga home, but far removed—he was not, as this letter to his seriously-sick father shows. 

Learning that his father was scheduled for a critical operation, Tatang Matt sent him this letter, mostly in Kapampangan, expressing his urgent request that he make a confession and receive communion before surgery. His deep concern for his father could be sensed from his firm insistence and implorings to heed his wish. It was to be the last—and most important favour that my Ingkung granted his bunso, for just a month after, he succumbed to complications from his illness.)

*******

62 Bokawkan Road
Baguio City
November 14, 1968

 Dearest Father:

Mig long-distance cami cang atching Elsie uling angga ngeni e cami pa tinanggap call; emi balu nung capilan ca ma-opera ania minaus na cami. Queng ma-opera ca, carin na cami muling maca auto. Queng Lunes, mibuclat na ing clasi mi; pero maniauad cung leave of absence cabang ma-opera ca. 

Pagawa cune ing deed of sale na nitang lote Mabiga; pepacana queng P3,000.00, ban canita ditac mu ing bayaran cu quing registration. Paqui-firma mu niamo ban canita adala nalang Auring ding papeles at apa-register que.

 Bayu ca sana pa-opera buri cu mangumpisal ca at mag-comunion. Sinabi cu cang atching Elsie queng long distance quing panintun nacang pari a buri mung pipagcumpisalan. Masanting ing macasadia ca; talagang macanian at cailangan itamu ngan macasadia tamu nung nanu man ing maliari.

Panusignan mucu sana; iyan mu ing aduan cu queca. Enapa canu sinabing Atching Elsie queca pota eca bisa; ania acu na ing sasabi quening sulat cu. Cabud manaquit lang pari a capad mu, ilabas muna iyan at nung maliari, magcomunion ca aldo-aldo anggang datang ing aldo mung operacion. Siguradung atin lang capilia queng hospital; o caya atdanan dacang communion queng cuarto mu. 

Masalese cami queni. Cabud asigurado yu ing aldo ning quecang operacion, canita nacami datang maca auto.

Yanamu, magpacasican ca bang canita milabas na ing operacion mu.

 Matt

(POSTSCRIPT: Mateo "Tatang Matt" Castro y Razon passed away on 13 May 1997)

*395, THE MANY MARIES OF MABALACAT

MIPMU KA KING GRACIA. The ivory image of the Virgin carrying the Child Jesus, is displayed on the feast day of the Purification, February 2. The image is made to hold a candle on this day. Photo:Jude Belnas.

Mabalacat, formerly my town—and now a city—will celebrate its annual fiesta from February 1-2. All the festivities will revolve around our parish church, Our Lady of Divine Grace, which had its beginnings in the year 1768, although a more realistic date is around early 1830s. The Estado General of 1879 reports that the parish was elevated to a vicariate status under the titular patronage of  Nuestra Snra. De Guia most probably in 1836 .

There is a slight confusion as to who the real town patroness is. February 2, the traditional date of the town fiesta (piestang balen), is actually the Feast of the Purification of Our Lady or Nuestra Señora de Candelaria (also the patroness of the towns of Silang in Cavite and Jaro, Iloilo, where an ancient stone image of the Candelaria is venerated by the residents). There is, in fact, an old ivory image of the Virgin in the Parish, which is made to look iconographically like the Virgen de Candelaria by having her hold a candle. Surprisingly, this image is not displayed on the main altar.

However, a bell in the church tower dated 1846, has an inscription indicating that the church is dedicated to “Nuestra Señora de Grasia”( as spelled).  The Augustinians have always had an early devotion to the Nuestra Señora de las Gracias (Our Lady of Graces) and it is sure that they propagated this devotion among  Mabalaqueño converts; they had first established an original shrine in Guadalupe, which also shares our city’s fiesta date.

To add to the confusion, the feast of our Lady of Grace is observed every June 9 (piestang patron) according to the Catholic calendar. As late as 1930s, church records show that processions to our Lady of Grace were still being held in June, the expenses shouldered by a devout woman from Dau, Dña. Cecilia Samson.

There now seems to be a practical explanation to this date change, as explained by oldtimers. In the olden days, they recount, it was very inconvenient for the townsfolk to negotiate the dirt roads just to attend church service during June—the onset of the rainy season. So, a mutual agreement was reached between the townsfolk and the parish priest to move the date to February, when the weather was drier and better.

February 2 marks the date of the Purification or the Feast of Candlemas, to mark the obedience of Mary to the Mosaic law and the meeting of Her Child Jesus with the old man Simeon. By this event, Mary is known under the title Nuestra Señora de la Candelaria and is depicted as cradling the Child Jesus while holding a candle. The day is observed with the blessing and distribution of candles to be carried lighted in procession, a symbolic representation of the truth proclaimed in the Canticle of Simon: Our Lord is the “Light for the revelation of the Gentiles”.

The image of Our Lady of Divine Grace enshrined in the main altar was adapted by Fr. Felipe Roque  from a similar image venerated in the Capuchin Church of San Giovanni Rotonda, Foggia, Italy (home of the famous stigmatist-saint Padre Pio) which he had previously visited. There is a twin image in Popayan, Mexico with the same title and representation. Traditional iconography shows the Blessed Mother seated on a throne with the Infant Jesus on her lap, arms raised in blessing.

The title “Our Lady of Grace” today  is interchangeably used with  Our Lady of the Miraculous Medal, as seen  in a vision by St. Catherine Labouré in 1830. A pre-war photo of the church interior shows a standing statue Mary in the main altar, circumscribed by 12 stars and topped by a large “M”,  consistent with the iconography of “Virgen de la Medalla Milagrosa”.

No matter the many titles, devout Mabalaqueños will always refer to their beloved Mary as “Apung Gracia”, who, through all these years, has showered their homes and their families with blessings and graces, while under the mantle of her protection.

Masayang piyesta  kabalen!

*393. TRAINS OF THOUGHT

CHOO-CHOO TRAIN, A-CHUGGING DOWN THE TRACK. Passengers at the Dau Station in Mabalacat, wait to board a a train to Magalang, via a spur railroad track. ca. early 1920s.

 Pampanga’s historic train stations have been in the news lately, most recently with the announcement that the old Angeles Station along Villanueva St. will be fully restored by 2016 through the generosity of a local benefactor. Much earlier, the heritage-conscious city government of San Fernando rebuilt their very own San Fernando Train Station located at the Brgy. Sto. Niño, with the assistance of the Tourism Insfrastructure and Enterprise Zone Authority (TIEZA). Since then, the train station has become a must-see tourism landmark.

 The train stations of Angeles and San Fernando, along with those of Apalit, Sto. Tomas and Mabalacat, were part of the second portion of the Manila railroad line inaugurated on 22-23 February 1892 by Governor-General Eulogio Despujol and Manila Archbishop Bernardo Nozaleda . The province was thus connected to Manila and Bulacan through these “iron horses” that eventually were expanded all the way to Dagupan.

 By the 1920s and 30s, under the American regime, the Manila Railroad Co. had a flourishing transport business that promised safe travels on air-conditioned coaches at low-express charges. Connecting trips to Baguio were arranged through the Benguet Auto Lines at Damortis—for only Php 14.33, one way (1929 rate).

 Both San Fernando and Angeles stations hold special historical significance for Filipinos. San Fernando was where Dr.Jose Rizal debarked on 27 June 1892 for a quick visit of the town; it was where he also boarded a train to continue his trip to Bacolor.

The stations also figured prominently in the infamous Death March of World War II. The railway station in San Fernando was the end point of the march of Filipino and American soldiers. Here, on April 1942, they were loaded on trains that took them to Camp O’Donnel, Tarlac.

 On April 10, the packed trains reached the town of Angeles where patriotic residents were on hand to surreptitiously hand out food, water, sugar, medicines, milk, cigars and other provisions to the hungry and weary soldiers. Brave Angeleños showed their support by keeping pace with the trains up to Dau Station, some 4 kilometers away.

 After the War, the lines of the Manila Railroad Co. were rehabilitated and its major services restored. The trains were modernized, their steam engines replaced by diesel. By the mid 50s, one could enjoy all the cozy comforts and convenience of the railway from its clean berths to delightful meals either in the coach or in the dining car.

 I remember that as late as the 1960s, my father used to save on his car trips by taking the train at the Mabalacat Station near the Clark entrance, to visit my aunt in Manila. He would get off at the final stop in Tutuban, and just take a jeep to Herran, where my aunt resided. Sure, it took longer, but it was more cost-efficient, and definitely more scenic!

 Today, the Mabalacat Station still stands but the dilapidated structure is now home to informal settlers. Hopefully, the local government will find merit in restoring the station, in the same way that San Fernando has successfully rebuilt theirs and declared by the National Historical Institute as an “Important Cultural Property”.

Soon, Angeles, with the help of businessman Reghis Romero II, will have theirs too—complete with a glass-enclosed museum, an operational miniature railway, and a park. By saving these stations, we would also be saving a part of our national railway history

*384. A Story Interrupted: AGNES DE GUZMAN, Writer

IN HER OWN WRITE. Agnes De Guzman of Mabalacat, as a Commerce graduate of UST. She pursued a creative a career and became a successful TV ans film screen and story writer, actress, champion of Kapampangan films.

 There was never a quiet moment when you were with Agnes De Guzman—my sister Susan’s best friend since high school. It was easy to be taken by this vivacious girl, who always had a ready story to tell—the latest town gossip, school anecdotes, her opinionated movie reviews and political commentaries. We lived in the same barangay, shared rides as students in Angeles, and our mothers were acquaintances, so Agnes was always a welcome presence in our house.

 I didn’t know Agnes had ambitions of becoming a writer, until I got a call from her one day. It started as a usual “kumustahan”call—she was already working at PLDT in Manila, fresh from earning a College degree from the U.S.T. I, in the meanwhile, had been working for years in Makati and had become an advertising creative director writing advertising copy and dabbling in comedy writing on the side. She wanted me to know that she was planning a career shift; she had been taking writing classes under Nestor Torre and Ricky Lo, and she felt she was ready to take a plunge into the world of show business as a writer.

I remember telling her to follow her heart, while cautioning her on how fickle the industry can be for creative people---unlike a corporate job that guarantees a steady flow of income. Agnes, however, told me she had saved enough from her PLDT years, enough to allow her to make this “experimental detour” in her career. So, pushing 40, Agnes gave up her telecom job to pursue her other dream of becoming a writer for films.

 And did she chase that dream with a passion! Next time I heard from her, she told me to watch out for the film thriller “Ika-13 Kapitulo” starring Christopher De Leon and Zsa-Zsa Padilla, where she was credited for the screenplay. The comedy “Mana-Mana, Tiba-Tiba” (2000) was next, and this time, it was she who wrote the story. Agnes was definitely on her way,gaining writing experience and at the same time making important connections with showbiz stalwarts as Marichu Vera-Perez, director Adolf Alix Jr., Gina Tagasa, among others.

 Channel 2 took her in and her storytelling skills were honed by the many TV shows, movies and screenplays she wrote: “Baliktaran: Si Ace at Si Daisy”, “Mga Kwento Ni Lola Basyang”, “Angels”(2007). She also earned credits as an actress, making appearances in films like “”Imoral”, “Saan Nagtatago Ang Happiness”(2006) and “Nars” (2007). In 2008, she joined Cinemalaya film competition and her original story with a Kapampangan theme, Ätin Cu Pung Parul”, made it to the semi-finals.

The next year, she wrote the movie, “A Journey Home”. In 2010, her output included the movie “Presa” (for which she won a 34th Gawad Urian nomination) and the TV series “Inday Wanda” that ran through 2011. Her most successful assignment as head writer was for the intriguing, “Nasaan Ka, Elisa?”, which was slated to have 90 episodes to run from 2011 and 2010.

She had also started work on another series, “Hiyas”, also on Channel 2 when fate intervened: she was stricken with an illness that turned out to be cancer. The feisty Agnes carried on with her work even with her condition; she shunned traditional medicine in favor of alternative healing.

In August 2011, she decided to tick off an item on her bucket list—to go on a Parisian adventure. Her friends, ignorant of her condition—including me, followed her journey through her regular postings on facebook---today she’s at the Eiffel Tower, the next she’s at the Louvre. Her photos showed her zest and animated spirit—smiling, enjoying, relishing every minute of her amazing journey, highlighted by a visit to the shrine of Our Lady of Lourdes.

 Less than three months after her return to the Philippines, Agnes took leave of this mortal world. She lies in a private cemetery in her beloved Mabalacat, with simple slab of stone to mark her grave. The gravestone bears both her name and her title that she was so proud to wear: Agnes P. De Guzman, Writer. (January 6, 1962- November 6, 2011).

 Cinekabalen, Pampanga’s leading film festival organization, honored her along with film critic Alexis Tioseco (+) in 2015, for her legacy of writing that found full expression on TV and the Silver Screen, assuring Agnes De Guzman, Kapampangan storyteller, of immortality.

 (4 June 2015)

*369. KAPAMPANGANS AT THE 1904 ST. LOUIS’ WORLD’S FAIR

FILIPINAS AT THE FAIR! The Philippine Exhibit was assigned the largest space in the fairgrounds of the 1904 St. Louis World's Fair, and a multitude of structures were built to serve as exhibit halls and residences of some 1,100 Filipinos (mostly tribal groups)  flown in to animate the event. No wonder, the Philippine Exhibit caused a major sensation

 “Meet me at St. Louis…meet me at the Fair!” 
So goes the lyrics of the period song that served as the unofficial theme of a magnificent American fair that was dubbed as “the greatest of expositions”, surpassing everything the world has seen before, in terms of cost, size and splendor, variety of views, attendance and duration.

 The 1904 Louisiana Purchase Exposition, popularly known as the St. Louis World’s Fair, opened officially on 30 April 1904, to mark the 100th anniversary of the purchase of Louisiana from France by the U.S.- a vast area that comprised almost 1/3 of continental America. From this land were carved the states of Arkansas, Iowa, Kansas, Missouri, Montana, Nebraska, North and South Dakota, Oklahoma and sections of Colorado, Minnesota and Wyoming.

 Save for Delaware and Florida, all the states and territories of America participated in all the activities at the sprawling 1,275 acre fairgrounds that took all of 6 years to build. As a U.S. territory, the Philippines joined 45 nations in organizing a delegation as well as the construction of its own exhibit grounds—the largest in the fair-- to house pavilions, recreated villages, presentations and native Filipino groups.

 Much have been said about the Philippine representation that included “living museums” with ethnic tribes (Samal, Negrito, Igorottes, Bagobos), and regional groups (Visayans, Tagalogs) showing their traditional way of living in replicated villages.

Before large audiences, Igorots demonstrated their culinary practices by eating dogs, while Negritos shot arrows and climbed trees. A pair of Filipino midgets were also featured stars, together with English-speaking, harp-playing Tagalas who represented the more “civilized’ side of the Philippines.

 On a more positive note, the Philippine Constabulary Band dazzled and thrilled crowds with their impressive and stirring performance of march music while the Philippine Scouts, composed mostly of smartly-dressed Macabebe soldiers ("Little Macs", as they were called by their American fans) , performed military drills with precision and aplomb.

 Then there were the superlative government exhibits that showcased the richness of Philippine talents and resources. There were exhibits in various categories: Forestry, Arts, Crafts, Cuisine, Education, Agriculture and Horticulture, Fish, Game and Water Transport and other industries. Tasked with the purchase of collecting and installing these distinctively Filipino exhibits for the St. Louis World’s Fair was the Philippine Exposition Board, specially created by the Philippine Commission.

The Board was allotted an initial budget of $125,000, with a further appropriation of up to $250,000 to mount a world-class exhibit that would show the commercial, industrial, agricultural, cultural, educational and economic gains made by our islands under Mother America.

 Recognitions were given by the organizers of the World’s Fair for country participants where their entries were judged by an international jury. Over 6,000 of various colors were won by the Philippines. Among those granted the honors were many outstanding Kapampangans who were represented by their inventive and creative works that wowed both the crowds of St. Louis and also the esteemed jury. 

In the category of Ethnography, the Silver Prize went to the Negrito Tribe (tied with the Bagobos) that counted Aetas from Pampanga as among the tribe members. They wre represented by Capt. Medio of Sinababawan and Capt. Batu Tallos, of Litang Pampanga.

 The Products of Fisheries yielded the following Kapampangan winners who produced innovative fishing equipment. Bronze Medals: Ambrosio Evangelista, Diego Reyes (Candaba); Fulgencio Matias (Sta. Ana); Macario Tañedo (Tarlac). Honorable Mentions: Alfredo Arnold, Epifanio Arceo, Pedro Lugue, Jacinto De Leon, Pascual Lugue, Mario Torres (Apalit); Eugenio Canlas, Teodoro de los Santos (Sto. Tomas); Andres Lagman (Minalin); Rita Pangan (Porac); Thos. J. Mair, Medeo Captacio (identified only as coming from Pampanga).

 Pampanga schools also performed commendably, with various winners in the Public School Exhibits, Elementary Division. Bronze medal winners include the town schools of Apalit, Arayat, Bacolor, Candaba and San Fernando, while Honorable Mentions were merited by Betis, Guagua and Mabalacat.

In the Secondary School division, Pampanga High School of San Fernando too home the Bronze. From among entries in the General Collective Exhibit category, Mexico was chosen to receive a Silver Medal. The Bronze went to Macabebe and San Fernando, while Honorable Mentions list included Bacolor, Candaba, Floridablanca, Magalang and Sta. Rita.

 The Fine Arts competition produced two Pampanga residents: Rafael Gil who won Silver for his mother-of-pearl art creation. Gil, and the highly regarded Bacolor artist, Simeon Flores (posthumous), also won Honorable Mentions for their paintings.

 The culinary traditions of Pampanga were made known to the world at the St. Louis World’s Fair through the sweet kitchen concoctions of several ‘kabalens’. Angeles was ably represented by Trifana Angeles Angeles (preserved orange peel) ; Irene Canlas (preserved melon); Carlota C. Henson (preserves and jellies); Januario Lacson (santol preserves); Isabel Mercado (preserved limoncito); Atanacio Rivera de Morales (santol preserves, buri palm preserves); Zoilo and Marcelino Nepomuceno (mango jelly); Aurelia Torres (santol preserves) andYap Siong (anisada corriente, anis espaseosa) Mabalaqueñas also tickled taste buds with their homemade desserts: Rafaela Ramos Angeles (preserved fruit, santol preserves); Maria Guadalupe Castro (santol jelly) and Justa de Castro (kamias fruit preserve).

 The World’s Fair at St. Louis closed at midnight on 1 December 1904, and was declared a huge success—thanks in part to the blockbuster Philippine exhibits enriched by the modest contributions of Kapampangans who proved equal to the challenge, to emerge as world-class citizens.

*366.THE APOSTLES OF MALELDO

 APOSTLE'S CREED. Ceremony of the Apostles' Washing of the Feet. ca. 1955. Pampanga.

Every year, during Holy Week, Pampanga’s devouts are not only treated to a spectacle of saintly characters during the traditional processions, but they are also introduced to a host of biblical personalities—the angels of the Resurrection, Roman centurions, and perhaps the most visible and busiest—the twelve apostles of Christ, personified by select male members of the community.

To be chosen as one of the disciples of Christ was an affirmation of one’s respectability and standing in local society. Once chose, an apostol has to fulfill a vow or panata of carrying out whatever responsibilities and duties are assigned to him during the entire Lenten season. First comes the assumption of the identity of a particular apostle’s name. No fast rules are observed in the naming of the chosen apostoles—although the title of San Pedro often goes to the most senior member and San Juan, to the youngest.

The members of Christ’s court are then given white sutanas to wear, with sashes of different colors that often have their written names on them for proper identification—not unlike pageant sashes that proclaim one’s beauty title: Miss Universe, Miss International, Mutya ning Kapampangan and so forth.

Nowadays, like in my city of Mabalacat, Pampanga parishes garb their apostoles with robes that adhere strictly to the liturgical colors assigned to every apostle saint: deep yellow and green for San Pedro, red and green for San Juan.

On Palm Sunday (Domingo de Ramos) , the apostoles make their first major appearance: they accompany the parish priest in the re-enactment of Jesus’ triumphant entry into Jerusalem as he enters the church to a throng of palaspas-bearing churchgoers.

Once inside, the apostoles enjoy preferred seating in the church, occupying the front pews or chairs in the altar area. It will also be the first time for the parishioners to scrutinize up close the chosen twelve, often with a touch of amusement, as it’s not every day that one sees a neighborhood grocer dressed up like San Andres or Santo Tomas. Hushed arguments would be heard in the church as to aptness of the role assigned to this person who is deem either“ too short.. too fat..or has no hair”, and so on and so forth.

 On Maundy Thursday, the apostoles are in full force again as they participate in the “Dakit Cordero”. Held in mid- afternoon, the apostles lead the way in fetching the holy lamb of God , shaped from flour, kamote or potato, from the house of a designated hermano. They accompany the cordero, conveyed on a tray by the hermano, to the church, where it is blessed.

The afternoon event culminates with the celebration of the Mass of the Last Supper, that features the procession of the Blessed Sacrament and its enshrinement at the monumento or Altar of Repose . Here, the apostoles are put on spotlight with the traditional washing of their feet by the priest, in imitation of Christ’s act of humble service.

The apostoles, smartly dressed in robes and sporting newly-shined shoes, fresh socks and professional pedicure take to the altar for this sacred re-enactment, attended by a gawking audience and a flurry of camera flashes. Must-join too, are the processions for both Miercoles Santo and Viernes Santo.

At the latter, the apostoles escort the most important figure of the prusisyun, the Santo Entierro or Apung Mamacalulu, the carved figure of the dead Christ encased in a gilded and flower-bedecked calandra. It simulates a real funeral procession, winding along the town’s main street and ending in the church. Easter Sunday will find the apostoles busy too, as they participate in the ritual of Salubong, in a show of solidarity with their Master and of course, the people.

For an apostol, there’s not an idle moment during the season of Lent. Though just a temporary role lasting no more than a week, it is a role that he embraces and takes seriously, a special privilege to serve God and humanity in a way that emulates and imitates Christ. Lucky indeed is he, for as Christ himself proclaimed, many are called, but few are chosen.

*365. LETTER TO LOLA

(In January of 2009, my mother, Estrella del Rosario Castro or simply, "Imang Ecteng" to many people, was diagnosed with a terminal illness. After learning of her sickness, her first-born grandchild, Charisse Diane Hamada wrote this letter to her Lola Ester. Charisse had grown up under her watch in Mabalacat, while waiting to be reunited with her U.S-based parents. Before Ima expired in June, she had the pleasure of seeing her first great-grandchildren-Mia and Ethan-twins of Charisse, who flew them home in March 2009 to see their 'Lola Easter' for the first--and the last time. The picture accompanying this article shows my young Ima with daughter, Celine, mother of Charisse, in 1952)

January 29, 2009
10:14 PM

 My Dear Lola,

As I put Mia and Ethan to bed this evening, we said a prayer for you. We prayed that your illness will not cause you unbearable pain. We are saddened that you are going through this Lola, but we know that you are a very strong person and can face what's to come.

I often wondered how you managed your life with 8 children! Edgar and I have 2 and already we are saying "no more". Reflecting back on the years we lived with you, I want to tell you how forever grateful we are for your love and support (and Lolo's, too).

 I know you made a lot of sacrifices for my family. I remember that you had to build an extension to Sta. Ines to house our family of 6! I remember you helped us out financially, tirelessly tried to help us get visas to come to the States, raised Charmaine and I while Mom/Pa were in the States. That must have been so taxing on you. You never complained about the responsibility. I also remember giving you so much heartache growing up.

So Lola, I want to take this opportunity to say how sorry I am for ever hurting you. Who I am now is a reflection of how well you and Mom/Pa raised us and I am proud to be your oldest apo. As an adult - a mother like you - it's all very clear to me where my independence, resourcefulness, perseverance, drive and loyalty comes from - it's from you, Lola.

You have set a role model for your children and your apos. I will remember you always as being generous of yourself - so selfless and devoted to your family, always putting your family first before yourself.

You love and you give unconditionally, Lola and this is how I strive to live my own life and hope my children do the same.

Lola, I am honoring you by bringing Ethan and Mia to meet you and know you even for a short time. You are not a stranger to them as you might think. They give me and Edgar laughter and love and that is what I'm hoping they would bring to you during our short visit.

When God calls you, remember those you are leaving behind as we remember and cherish you. Know that WE will be alright. Know that it is okay to let go and be at peace. You will no longer have to feel pain or worry as you've done all your life.

We will all be OK, we have each other no matter the distance. Lola, we love you - we always have and we always will. Thank you for everything you've done for us, from the bottom of our hearts. Give our love to Lolo and Tito Eric and to all our family who have gone before us. May God Bless You and watch over you.

Your apo, Charisse

P.S. Lola, how could I forget to mention? Your cooking! You've shown us love through the food you've fed all us these years. We will never forget you... I just wished I learned (even a little) how to cook like you...

*362. MUSICUS: The Sound of Our Fiestas!

MAJOR, MAJOR, MAJORETTES. Lovely Kapampangan majorettes pose for a shot before joining the local 'musicus' in their rounds around the town, lending a festive air to Pampanga fiestas. ca. 1950s.

It’s our Mabalacat city fiesta as I write this article---and it’s a pity that I am not there to enjoy the festivities, not to mention the colorful sights, smells and sounds that accompany the yearly February 2 proceedings. You just know it’s fiesta season when blue and white buntings start lining the streets and tiangge stalls begin popping up along the church perimeter, offering all sorts of goods, from the useful to the bizarre.

 But nothing says “fiesta” more than the presence of music-making bands—“musicus”—staples of every fiesta, in every town and barrio of the Philippines. With their gleaming brass horns, cymbals, lyres, trumpets, drums and bugles, uniformed band members--preceded by a bevy of pretty, baton-twirling majorettes—are always a striking sight when they take to the streets, making stirring melodies as they march, with a bit of choreography on the side.

 Evolved from the roving “musikung bumbung” (bamboo bands), today’s bands drew early inspirations from the acclaim gained by the Philippine Scouts Band at the St. Louis World’s Fair in 1904. The band was the largest at the fair, and it had a large repertoire of 80 pieces, against Fredric Sousa’s 65. “They were good and had temperament which the other bands lacked”, wrote one visitor.

 Needless to say, they took the world’s fair by storm, often performing in drills with “Little Macs”—young Macabebe veterans who enlisted for service to fight for the Americans in the Philippine-American War. Certainly, the incredible feat of that Philippine band helped fuel interest back in the islands for organized bands.

Just 4 years after that U.S. triumph, the Philippines had its own national fair—the Manila Carnival—and in 1909, the band from Angeles outplayed its rivals to clinch first place in the musical band competition. It was during town fiestas, however, that local bands gave rein to their musical creativity.

In the Betis fiesta of 1959, a local band—Banda 46—was tasked to march around the town starting on the fiesta eve, from 3 a.m. to 5 a.m.— to rouse people from their sleep—for a period of nine days! The day was capped with musical duel between bands---Serenata ning Musicus—in which Banda Sexmoan 12 played against Banda Sexmoan 31 at the church patio in a test of musical endurance and bravado.

 On 29 December, an exhibition was staged by a bevy of band majorettes, displaying their dancing and baton-twirling skills while band members in their gala uniforms played their best. On the fiesta day itself, 12 bands paraded along the streets, with some, invited from different provinces: Banda Baliwag, Banda Cabiao 96, Banda San Leonardo, Banda Bocaue, Banda Sexmoan 31, Banda Sexmoan 12, Banda Pulilan, Banda Candaba, Banda Duat Bacolor, Banda San Antonio Bacolor, Banda 48 Betis, Banda 26 Betis and the 600 Clark Field Air Force Band thru the courtesy of Mr. Salvador Pangilinan.

The bands then converged to escort the carrozas of the town patrons for the grand procession. The 1939 Lubao town fiesta from 4-5 May, was also made exciting with the presence of 3 “musicus”: Banda Lubao, Banda Sinfonica (Malabon) and Banda Buenaventura (Baliwag). The 3 bands were gathered at the municipio before they set out for the Poblacion, treating Lubeños to a musical extravaganza never before seen in the town.

 A 1946 fiesta souvenir program from Sta. Rita detailed also the arrival of 3 bands that played on the eve of the fiesta, the first one held after the Liberation: Banda Sta. Rita, Banda 31 from Sexmoan and Banda San Basilio. The next day, May 22, they gave it their all at the Serenata ding Banda de Musica. Even a small barrio could very well afford to pay a local “musicus” to lend gaiety to its fiesta.

In 1957, Valdes, a barrio of mostly agricultural families in Floridablanca, had two bands performing for their May 19 fiesta: the popular Banda 31 of Sexmoan which delighted residents in Gasac and Talang, and Banda Juan dela Cruz which came all the way from Cabiao, Nueva Ecija, to play at Looban and Mabical. On May 18, Saturday, a free concert was mounted featuring the two bands, highlighted by a military drill.

 I just can’t imagine a fiesta without a “musicus”. Bands just don’t set the stage and the mood for a celebration. But long after the food, the drinks, the rides, the sideshows and the baratilyos are gone, it is the voice of the band that will live on—inspiring, rousing, uplifting airs, that may as well be the theme music of our joyous lives!

*354. SURVIVING PINATUBO

 THE EARTH TREMBLED, THE DAY TURNED INTO NIGHT. The fearsome volcano in calmer days, as it looked from  Fort Stotsenburg (now Clark Field) in the first two decades of the 20th century. The caption reads: "West End Stotsenburg, Showing Mt. Pinatuba (sic)".

 The onslaught of the twin catastrophes in the Visayas—first, the earthquake in Bohol, and then the powerful super typhoon Yolanda—brought back horrific memories of Pampanga’s own disaster that are forever etched in the minds of Kapampangans and in our province’s history. The images of utmost destruction and of hopelessness recall those of ours, which happened over 20 years ago, when Mount Pinatubo was roused from its 300 year- sleep after and erupted with all its fury in 9-15 June 1991, threatening to ravage everything in its path.

 To make things worse, a crossing typhoon (Yunya) dumped rain on the region, resulting in a rain of ash that covered all of Pampanga. It also loosened debris on the slopes of the mountain and depositing mud on the plains. Rivers and streams swelled with lahar and pyroclastic materials, which overflowed and engulfed whole towns, erased roads, vaporized trees, buildings and bridges. When the eruption simmered, Pampanga and neighboring Zambales and parts of Tarlac became virtual wastelands, with hundred and thousands of people displaced, and its economy shattered.

 But hardy Kapampangans allowed themselves only a short time for grief and despair. Days after the big bang, with Pinatubo still smoldering and with the earth still shaking, Kapampangans rolled up their sleeves to clean up their roofs and homes.

 Itinerant Negritos who had come down to the lowland for safety, walked around communities in droves, offering their services to clean galvanized rooftops, cut trees, sweep streets, clean mud-caked cars and dig up backyards and doorsteps. I remember employing a band of enterprising Aetas to clean my roof and its gutters, a job that was done quickly, thoroughly. 

The eruption had also destroyed Abacan bridge in Balibago—a vital link to Angeles where many employees from my town, Mabalacat, come to work. Foot bridges made of bamboo quickly appeared, which one can cross to get to the other side, where jeepneys for the city proper await. One could also opt to be ride an improvised cart, to be carried by paid lifters. For years, this became the mode of transport for many people.

 Enterprising minds put up backyard businesses that capitalized on the catastrophe. In Bamban, pumice stones ejected from Pinatubo were encapsulated in clear plastic and sold as souvenirs while lahar ash was molded into religious sculptures. Larger stone pieces were turned into garden sculptures that found their way in landscaping and gardening shops around the country. Bestsellers among Americans were the T-shirts that had silk-screened messages alluding to Pinatubo: “I Was There When Pinatubo Blew Its Top”, “We Have Ash Fall, But No Cash Fall”. Even a favorite watering hole on the red light strip was renamed “International Lahar Bar”.

Suddenly, there was a Pinatubo drink, a Pinatubo song, a Pinatubo this and that. Just when Kapampangans thought the worse was over, in came 1995 when the most destructive lahar inundation buried Bacolor, raising the town level 37 meters above sea level. The cascading lahar also came dangerously close to the cities of San Fernando and Angeles. Refugees relocated to the higher grounds of Mabalacat where resettlement centers had sprung up. To create a sense of familiarity, they named the streets of their new community after their own in Bacolor, in their hope to replicate and regain what they had lost.

 The cataclysmic Pinatubo eruptions in 1991 would have deep and far-reaching effects that would last for decades. No other natural disaster could compare to the extent and impact of devastation wrought on a province and its people. There are permanent marks and scars to remind us of that nightmare—the half-buried San Guillermo Church in Bacolor, the changed landscape of Bamban, the vanished rivers of Guagua and Mabalacat, and the building ruins of Clark Air Base.

 Pinatubo had united us, rallied us, transformed us into better people, wisened and toughened by our collective experience. One need only to look around us to see the milestones in the progress we have reached, from the day we decided to bounce back to rebuild our future. We have not just risen from our fall, but today, we, the people of Pampanga, stand proud and tall. The people of Yolanda-stricken Visayas will certainly do the same.

*333. OH, WHEN THE JETS COME FLYING IN

LIVING IN A “SONIC BOOM” TOWN. An FW-640 plane lands in Clark, one of the "guardians of Philippine defense". 1959.

In the days of Clark, not so long ago, we, from Mabalacat, would find ourselves being rudely waken and shaken up at odd hours of the day by the loud and intense aerodynamic noise created by jets flying overhead. Our roofs would rattle, dogs would bark, chickens would cackle and our ears would be attacked by the unbearable noise generated by these bad-ass birds taking off from Clark. To this day, many can't forget those noisy days of yore, prompting even top Kapampangan artist, Andy Alviz, to immortalize the jet plague that rocked Mabalacat in one of his songs.

Mabalacat was in the direct path of these various aircrafts—F-4, F-5, F-18s fighter jets mostly—and especially in the Vietnam years, the noise pollution they created was a major economic bane to the town. They were the reasons, local folks say, why the egg industry failed to prosper in Mabalacat as no hen could produce eggs under such noisy, disturbing nerve-wracking conditions.

The noise barrage from Clark’s aircrafts intensified even further with the launch of the Cope Thunder program, introduced by Brig. Gen, Richard G. Head in 1976. It was an immersion exercise conceived to give all American air personnel stationed in Asia their first taste of combat in a realistic training environment. The program was initiated in Clark, which meant the participation of hundreds of planes in the simulated air combat exercises. The take-off point these aircrafts was, of course, Clark.

The low-flying, high speed military jets produced ear-shattering noises that became even louder as the aircraft increased its speed. The density of the air at low attitudes heightened the deafening roar of the jets. Over the years, Mabalaqueños learned to live with the sonic booms that occasionally cracked glass panes, shook windows and doors, interrupted afternoon naps and terrified babies. Surprisingly, other than these mishaps, there were no major incidents reported all throughout the time the Americans were in Clark—not until 2 May 2002.

That morning, a Philippine Air Force F-5 fighter jet, manned by Capt. Daniel Teodoro Policarpio of Basa Air base, crashed into a residential areas in Mabalacat, Pampanga, killing the pilot instantly and injuring at least 10 people. The plane—acquired from the U.S. way back in 1965—was about to land at Clark Air Base, when it exploded—with most of its parts crashing at the Mabalacat Elementary School, and the rest of the debris, strewn around populated areas of barangay San Joaquin.

Injured on the ground were Mabalaqueños Jess Rivera, Junior de la Cruz (janitor of the school) and a certain Virginia Garcia. The school and some houses were also razed and damaged. As a result of the ill-fated crash, Air Force Chief Benjamin Defensor grounded the 9 remaining F-5 fighter jets of the Philippine Air Force.

The hasty departure of the Americans in 1991 due to the Pinatubo eruptions have not completely silenced Mabalacat skies. For one, the regular RP-US Balikatan joint military exercises call for air combat simulations which necessitate the launching of fighter planes, Phantom jets, choppers, ABDR birds and what have you-- at some given time in the year.

The opening of the Diosdado Macapagal International Airport has also resulted in the influx of commercial airlines, increasing air traffic and noise over Pampanga’s newest chartered city. Though the problem today is not as pronounced, Mabalacat is still susceptible to the “necessary inconveniences” of being a travel hub. Still, pardon the puns, it is hope that Mabalacat will rise above the din, as it soars to become Pampanga’s next ”sonic boom” city.

*330. CLARK'S PLACES OF WORSHIP

SEEK YE FIRST THE KINGDOM OF GOD. Clark's Chapel One, as it looked in 1959. Just recently finished that year, the modern church featured amenities such as air conditioning for churchgoers'' comfort and convenience. The church as remained the same, unlike Chapel Two which was heavily restored post-Pinatubo.

By the late 50s, Clark Field was a modern, bustling and fully equipped air base, the nerve center of U.S. Air Force operations in Southeast Asia. The “biggest air base in the world” was home to thousands of servicemen from the Thirteenth Air Force and their families. Here, they converged as a community, from all parts of America, of diverse backgrounds and interests--and with different religious beliefs.

 For the varied spiritual activities, three base chapels and a religious center staffed with 8 chaplains of different faiths, were ready to offer varied religious programs to all Clark Air Base personnel. The chapels were the designated venues for the daily and weekly activities of major religious groups. As such, there were regularly-held Protestant Sunday Services, Sunday School, General Worship Service, Episcopal Service, Latter Day Saints Sunday School, Christian Science Service, Protestant Evening Fellowship and Evangelistic Service.

Two notable churches were operational by 1959. Church 1 was the newest, built on sprawling grounds near the corner of Dyeess Highway. The church had a modern, sleek design and even had air-conditioning for the churchgoers’comfort and convenience. On the other hand, Chapel Two, with its trademark spire, stood along Marrat Highway, across Kelly Restaurant and right next to the Gymnasium.

The churches and the religious staff observed a hectic schedule, what with weekly services that include Midweek Fellowship, Episcopal Communion and Bible Study. Seven times on Sunday, Catholic Sunday masses were celebrated. On regular days, masses were said twice daily. Also conducted weekly were evening devotions, and novenas. 

Religious organizations included the well-attended Sunday schools operated by the Protestant chaplains on an inter-denominational basis. They sponsored a daily vacation Bible School, a Junior and Senior Choir, Youth Fellowship, Retreats, Bible Classes and frequent social events.

On the other hand, Roman Catholic chaplains organized religious groups like the Holy Name Society, Ladies’ Sodality, Legion of Mary, with well-rounded programs that included holding Holy Name Retreats, missions, novenas, choir and religious instruction classes.

Special Jewish services conducted by their chaplains include: Chanukah, Purim, Passover and Shavvoth.

Baptism, confirmation, weddings and other religious ceremonies could also be arranged by contacting the chaplain of one’s respective faith.

Today, the churches of Clark, heavily restored post-Pinatubo,  are still very much around, serving a whole new community that includes both military personnel and civilians-- local tourists, PX shoppers, residents of nearby cities of Mabalacat and Angeles. Chapel One (now dedicated to  Saint Joseph) and Chapel Two  (dedicated to Our Lady of the Remedies, patroness of Pampanga) have regular AFP chaplains on duty. They continue to be popular venues for Masses, Weddings and other Catholic rites as well as houses of prayer and refuge,  just as they were intended to be, over 50 years ago.